Yesaya 51:2

51:2 Look at Abraham, your father,

and Sarah, who gave you birth. ¹ 

When I summoned him, he was a lone individual, ² 

but I blessed him ³  and gave him numerous descendants. ⁴ 

Lukas 19:9

19:9 Then ⁵  Jesus said to him, “Today salvation ⁶  has come to this household, ⁷  because he too is a son of Abraham! ⁸ 

Yohanes 8:33

8:33 “We are descendants ⁹  of Abraham,” they replied, ¹⁰  “and have never been anyone’s slaves! How can you say, ¹¹  ‘You will become free’?”

Yohanes 8:39

8:39 They answered him, ¹²  “Abraham is our father!” ¹³  Jesus replied, ¹⁴  “If you are ¹⁵  Abraham’s children, you would be doing ¹⁶  the deeds of Abraham.

Kisah Para Rasul 13:26

13:26 Brothers, ¹⁷  descendants ¹⁸  of Abraham’s family, ¹⁹  and those Gentiles among you who fear God, ²⁰  the message ²¹  of this salvation has been sent to us.

Roma 4:1

The Illustration of Justification

4:1 What then shall we say that Abraham, our ancestor according to the flesh, ²²  has discovered regarding this matter? ²³ 

Roma 4:11-12

4:11 And he received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised, ²⁴  so that he would become ²⁵  the father of all those who believe but have never been circumcised, ²⁶  that they too could have righteousness credited to them. 4:12 And he is also the father of the circumcised, ²⁷  who are not only circumcised, but who also walk in the footsteps of the faith that our father Abraham possessed when he was still uncircumcised. ²⁸ 

Roma 4:16-17

4:16 For this reason it is by faith so that it may be by grace, ²⁹  with the result that the promise may be certain to all the descendants – not only to those who are under the law, but also to those who have the faith of Abraham, ³⁰  who is the father of us all 4:17 (as it is written, “I have made you the father of many nations”). ³¹  He is our father ³²  in the presence of God whom he believed – the God who ³³  makes the dead alive and summons the things that do not yet exist as though they already do. ³⁴ 

[51:2]  ¹ sn Although Abraham and Sarah are distant ancestors of the people the prophet is addressing, they are spoken of as the immediate parents.

[51:2]  ² tn Heb “one”; NLT “was alone”; TEV “was childless.”

[51:2]  ³ tn “Bless” may here carry the sense of “endue with potency, reproductive power.” See Gen 1:28.

[51:2]  ⁴ tn Heb “and I made him numerous.”

[19:9]  ⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative

[19:9]  ⁶ sn This is one of the few uses of the specific term salvation in Luke (1:69, 71, 77), though the concept runs throughout the Gospel.

[19:9]  ⁷ sn The household is not a reference to the building, but to the people who lived within it (L&N 10.8).

[19:9]  ⁸ sn Zacchaeus was personally affirmed by Jesus as a descendant (son) of Abraham and a member of God’s family.

[8:33]  ⁹ tn Grk “We are the seed” (an idiom).

[8:33]  ¹⁰ tn Grk “They answered to him.”

[8:33]  ¹¹ tn Or “How is it that you say.”

[8:39]  ¹² tn Grk “They answered and said to him.”

[8:39]  ¹³ tn Or “Our father is Abraham.”

[8:39]  ¹⁴ tn Grk “Jesus said to them.”

[8:39]  ¹⁵ tc Although most mss (C W Θ Ψ 0250 Ë^1,13 33 Ï) have the imperfect ἦτε (hte, “you were”) here, making this sentence a proper second class condition, the harder reading, ἐστε (este, “you are”), is found in the better witnesses (Ì^66,75 א B D L 070 pc lat).

[8:39]  ¹⁶ tc Some important mss (Ì⁶⁶ B* [700]) have the present imperative ποιεῖτε (poieite) here: “If you are Abraham’s children, then do,” while many others (א² C K L N Δ Ψ Ë^1,13 33 565 579 892 pm) add the contingent particle ἄν (an) to ἐποιεῖτε (epoieite) making it a more proper second class condition by Attic standards. The simple ἐποιεῖτε without the ἄν is the hardest reading, and is found in some excellent witnesses (Ì⁷⁵ א* B² D W Γ Θ 070 0250 1424 pm).

[8:39]  tn Or “you would do.”

[13:26]  ¹⁷ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:26]  ¹⁸ tn Grk “sons”

[13:26]  ¹⁹ tn Or “race.”

[13:26]  ²⁰ tn Grk “and those among you who fear God,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Note how Paul includes God-fearing Gentiles as recipients of this promise.

[13:26]  ²¹ tn Grk “word.”

[4:1]  ²² tn Or “according to natural descent” (BDAG 916 s.v. σάρξ 4).

[4:1]  ²³ tn Grk “has found?”

[4:11]  ²⁴ tn Grk “of the faith, the one [existing] in uncircumcision.”

[4:11]  ²⁵ tn Grk “that he might be,” giving the purpose of v. 11a.

[4:11]  ²⁶ tn Grk “through uncircumcision.”

[4:12]  ²⁷ tn Grk “the father of circumcision.”

[4:12]  ²⁸ tn Grk “the ‘in-uncircumcision faith’ of our father Abraham.”

[4:16]  ²⁹ tn Grk “that it might be according to grace.”

[4:16]  ³⁰ tn Grk “those who are of the faith of Abraham.”

[4:17]  ³¹ tn Verses 16-17 comprise one sentence in Greek, but this has been divided into two sentences due to English requirements.

[4:17]  sn A quotation from Gen 17:5. The quotation forms a parenthesis in Paul’s argument.

[4:17]  ³² tn The words “He is our father” are not in the Greek text but are supplied to show that they resume Paul’s argument from 16b. (It is also possible to supply “Abraham had faith” here [so REB], taking the relative clause [“who is the father of us all”] as part of the parenthesis, and making the connection back to “the faith of Abraham,” but such an option is not as likely [C. E. B. Cranfield, Romans [ICC], 1:243].)

[4:17]  ³³ tn “The God” is not in the Greek text but is supplied for clarity.

[4:17]  ³⁴ tn Or “calls into existence the things that do not exist.” The translation of ὡς ὄντα (Jw" onta) allows for two different interpretations. If it has the force of result, then creatio ex nihilo is in view and the variant rendering is to be accepted (so C. E. B. Cranfield, Romans [ICC], 1:244). A problem with this view is the scarcity of ὡς plus participle to indicate result (though for the telic idea with ὡς plus participle, cf. Rom 15:15; 1 Thess 2:4). If it has a comparative force, then the translation given in the text is to be accepted: “this interpretation fits the immediate context better than a reference to God’s creative power, for it explains the assurance with which God can speak of the ‘many nations’ that will be descended from Abraham” (D. Moo, Romans [NICNT], 282; so also W. Sanday and A. C. Headlam, Romans [ICC], 113). Further, this view is in line with a Pauline idiom, viz., verb followed by ὡς plus participle (of the same verb or, in certain contexts, its antonym) to compare present reality with what is not a present reality (cf. 1 Cor 4:7; 5:3; 7:29, 30 (three times), 31; Col 2:20 [similarly, 2 Cor 6:9, 10]).